OF AMERICAN ETHNOLOGY BULLETIN 38 PLATE V
TI (DRACAENA TERMINALIS)]

Verses 9 to 15, inclusive, are almost identical in form with
the first seven verses in the Mele Kuahu addressed to Laka,
given on page 33.

[Translation]

An _Altar-Prayer_ (to Kane and Kapo): _also a Garland-Prayer,
used while decorating the altar_

Now, Kane, approach, illumine the altar;
Stoop, and enlighten mortals below;
Rejoice in the gifts I have brought.
Wreathed goddess fostered by Kapo--
5 Hail Kapo, of beauty resplendent!
Great Kapo, of sea and land,
The topmost stay of the net,
Its lower stay and anchoring line.
Kapo sits in her darksome covert;
10 On the terrace, at Mo'o-he-laia,
Stands the god-tree of Ku, on Mauna-loa.
God Kaulana-ula twigs now mine ear,
His whispered suggestion to me is
This payment, sacrifice, offering,
15 Tribute of praise to thee, O Kapo divine.
Inspiring spirit in sleep, answer my call.
Behold, of Iehua bloom of Kaana
The women are stringing enough
To enwreath goddess Kapo;
20 Kapo, great queen of that island,
Of the high and the low.
The day of revealing shall see what it sees:
[Page 46] A seeing of facts, a sifting of rumors,
An insight won by the black sacred awa,
25 A vision like that of a god!
O Kapo, return!
Return, and abide in your altar!
Make it fruitful!
Lo, here is the water,
30 The water of life!
Hail, now, to thee!

The little god-folk, whom the ancients called Kini
Akua--myriads of gods--and who made the wildwoods and
wilderness their playground, must also be placated. They were
a lawless set of imps; the elfins, brownies, and kobolds of
our fairy world were not "up to them" in wanton deviltry. If
there is to be any luck in the house, it can only be when
they are dissuaded from outbreaking mischief.

The pule next given is a polite invitation to these little